Chinese
具有…的比丘们，呼噜呼噜的伊然，行用器皿和盐，道路和双指搅动和垫子，对于黄金允许做的事情，这些是允许与否的十种依据。如是，为了消除所做的十种不允许的依据，国王达玛阿育王供养，在名为拘萨摩补罗的寺院等处，聚集了七百阿罗汉，驳倒了十种不允许的依据。三藏全部完整地宣说了一遍。也做了和谐吉祥的布萨。第三次结集是，从国王达玛阿育王的侄子无忧之子国王达哇沃德的时代开始，被魔加持的比丘大天，善好，住持龙，意护依次出现，他人回答和不了解，疑惑以及完全观察，自己滋养，这是导师的教法。如是宣扬了五种非法的依据，在那位国王达哇沃的晚年，嘎沃和莲花大的整个时期，迦腻色迦的早期，直到四位国王的时期，僧众们争论不休。导师没有允许将律藏写成文字，因为时间长久，由于不符合别解脱经的念诵方式，分裂成了十八部。如何呢？住持龙散布争论的缘故，从说一切有部中，大众部，住持部，大众敬奉部三者分裂，成为了四个根本部。之后，意护广泛散布争论，四个部也逐渐分裂成了十八部。说一切有部七部，大众部五部，其他两部各分裂出三部。之后，一段时间争论稍微平息，各自安住的时期，经过了大约四个王朝，国王迦腻色迦作为施主，举行了第三次结集。对此，虽然有一些不同的观点，但喀什米尔人认为在喀什米尔地区的耳环寺，聚集了圣者肋巴达等五百阿罗汉，以及婆须蜜多等四百大德比丘，以及五百菩萨，引用了国王克里克的梦中授记经，分裂成了十八
English
The monks with... Hūlu hūlu's Irān, utensils for conduct and salt, the road and two fingers stirring and cushions, things permissible for gold, these are considered the ten bases of permissible or not. As such, in order to eliminate the ten bases of impermissible actions, King Dharma Ashoka made offerings, and in places such as the monastery known as Kusuma Pura, seven hundred Arhats gathered and refuted the ten bases of impermissibility. The three pitakas were completely and well recited once. They also performed harmonious and auspicious Uposatha. The third council was, starting from the time of King Dava Vode, the son of King Dharma Ashoka's nephew Ashoka, the monks blessed by Mara, the great god, Good, Abbot Nāga, and Yidtan appeared in succession, others answering and not understanding, doubt and complete observation, nourishing oneself, this is the teacher's doctrine. Thus, they proclaimed the five non-dharmic bases, in the later years of that King Dava Vo, the entire period of Gavo and Great Lotus, the early period of Kanishka, until the time of the four kings, the Sangha was in constant dispute. The Teacher did not allow the Vinaya to be written down, and because of the long time, due to the inconsistency in the recitation of the Pratimoksha Sutra, it split into eighteen schools. How so? Because Abbot Nāga spread the dispute, from the Sarvastivada, the Mahasanghika, the Sthavira, and the Mahasammatīya split into four root schools. Later, Yidtan extensively spread the dispute, and the four schools gradually split into eighteen schools. Seven schools of Sarvastivada, five of Mahasanghika, and three each from the other two. After that, for a while, the dispute subsided slightly, and the period of residing separately passed for about four dynasties, King Kanishka, as the patron, held the third council. Although there are some different views on this, the Kashmiris believe that in the Earring Temple in the Kashmir region, five hundred Arhats, including the venerable Ribata, and four hundred great monks, including Vasumitra, and five hundred Bodhisattvas gathered, quoting from the Sutra of the Prophecy in King Krika's Dream, it split into eighteen
Chinese
所有经典都按照佛的教诲进行了整理，所有律藏都被记录成文字。过去没有记录成文字的经部和论部，也在那个时候记录成文字，并且对过去记录的也进行了校对。之后，关于注释性论著的出现方式以及如何守护佛法方面：在北方破坏山峰的乐人寺庙中，圣者近护和一切欲等五百阿罗汉共同撰写了声闻乘的独特论著《大毗婆沙论》。此外，还有其他守护佛法的人，如与佛陀无异的大声闻和喇嘛扎巴等阿罗汉圣众，以及国王列杰格瓦等大婆罗门群体，他们都具备智者、持戒者和贤善者的美德，并且精通证悟的功德，他们撰写了许多注释性论著。特别是，获得光明地的导师功德光撰写了根本经，以及该经的自释十二万颂，该经的意义概要，小释，以及一百零一个业的注释《业百论》，即五部论著。导师释迦光撰写并传播了沙弥三百颂及其注释《光明》。因此，从南方圣地到北方香巴拉附近的广大地区，都被持有绛红色法幢的人们所遍布，这完全是这两位导师的恩德。此外，在雪域藏地，按照大法王赤松德赞的命令，只允许一切有部存在。而且，在早期佛法时期出现的律藏别解脱戒的传承是：从无与伦比的导师释迦牟尼佛开始，依次传给舍利弗等。雪域的最初引导者堪布寂护之后，传给巴热那，之后传给藏热巴色，约格瓦炯内，斯玛释迦牟尼等人受了比丘戒。后来，当国王朗达玛破坏佛法时，斯玛、约、藏三人将一部律经背在骡子上，逃到了丹迪格山。在那里，大喇嘛贡巴
English
All the sutras were arranged according to the Buddha's teachings, and all the Vinaya Pitaka were recorded in writing. The Sutra Pitaka and Abhidhamma Pitaka, which had not been recorded in writing in the past, were also recorded in writing at that time, and those recorded in the past were also proofread. After that, regarding the way in which the commentarial treatises appeared and how the Dharma was protected: In the northern Abhibhidya Garhkana monastery, the venerable Nera-sbhas and Sarvastivadins, along with five hundred Arhats, jointly composed the unique treatise of the Sravaka Vehicle, the Great Vibhasa. In addition, there were other people who protected the Dharma, such as the great Sravakas who were no different from the Buddha and the Lama Drakpa, etc., the assembly of Arhats, and the group of great Brahmins such as King Lek Gyal Gewa, etc., who possessed the virtues of the wise, the disciplined, and the virtuous, and who were proficient in the qualities of realization, they composed many commentarial treatises. In particular, the master Yontan Od, who had attained the ground of light, wrote the root Sutra, as well as the self-commentary of that Sutra in twelve thousand verses, the summary of the meaning of that Sutra, the small commentary, and the commentary on one hundred and one actions, the Karma Shatam, which are the five treatises. The master Shakya Od wrote and propagated the Shramanera Three Hundred Verses and its commentary, the Light. Therefore, from the southern holy land to the vast area near northern Shambhala, it was covered by those who held the maroon banner, which is entirely due to the kindness of these two masters. Furthermore, in the snowy land of Tibet, according to the command of the great Dharma King Trisong Detsen, only the Sarvastivada school was allowed to exist. Moreover, the lineage of the Pratimoksha vows of the Vinaya Pitaka, which appeared during the early period of the Dharma, is as follows: From the incomparable teacher Shakyamuni Buddha, it was passed down successively to Shariputra and others. After the first guide of the snowy land, the Abbot Shantarakshita, it was passed down to Ba Ratna, then to Tsang Rabsel, Yo Gewai Jungne, and Smar Shakya Muni, who received the Bhikshu vows. Later, when King Langdarma destroyed the Dharma, Smar, Yo, and Tsang carried a Vinaya text on the back of a mule and fled to Mount Dantig. There, the great Lama Gongpa
Chinese
饶赛（Rab gsal）等人，由此使得卫藏地区的十人受具足戒，并由鲁梅·楚臣西饶（Klu mes tshul khrims shes rab）等人广泛弘扬，因此至今戒律传承未曾衰败，被称为下律。与之相似，后弘时期的戒律传承，被称为上律，是印度东方的班智达达摩波罗（དྷརྨ་པཱ་ལ，梵文天城体：धर्मपाल，梵文罗马拟音：Dharmapāla，汉语字面意思：法护）前往阿里地区，弘扬戒律的传承和讲解。堪布的主要弟子有萨度波罗（ས་དྷུ་པཱ་ལ，梵文天城体：साधुपाल，梵文罗马拟音：Sādhupāla，汉语字面意思：贤护），古纳波罗（གུ་ཎ་པཱ་ལ，梵文天城体：गुणपाल，梵文罗马拟音：Guṇapāla，汉语字面意思：德护），般若波罗（པྲ་ཛྙཱ་པ་ལ，梵文天城体：प्रज्ञापाल，梵文罗马拟音：Prajñāpāla，汉语字面意思：慧护），被称为波罗三尊。之后，象雄嘉瓦炯乃（Zhang zhung rgyal ba'i 'byung gnas）等人出现，直到后来的某个时期，似乎还有戒律传承，但如今已无确切消息。后来，克珠洛扎瓦·绛巴贝（Khro phu lo tsā ba byams pa dpal）迎请克什米尔班禅释迦室利（Śākyaśrī），被称为三位具“吉祥”之名者，即萨迦班智达·贡噶坚赞贝桑波（Sa skya paṇḍi ta kun dga' rgyal mtshan dpal bzang po），绛曲贝（Byang chub dpal），多吉贝（Rdo rje dpal）受了具足戒。这三位的传承也发展得非常广泛，至今仍在弘扬，被称为中律。第三，如此受持的所诠义进行决断，分为两部分：所获得之戒的体性和分类总说，获得之仪轨的行持分别解说。第一部分总说又分为两部分：戒的体性和戒的分类。第一，戒的体性是：体性是，由出离心所引发，断除以危害他者为基础的身语之业。以及认为，舍弃之心持续不断是其种子。各自宗派有上下不同的说法。也就是说，别解脱戒的体性或定义是：由决意出离之心所引发，断除以危害他人为基础的行为，即是包含在律仪中的戒律。也就是说，对于断除身语的七种恶业，各宗派的论师都一致赞同，但在安立为色法还是识法等方面，观点并不相同。小乘有部宗认为，别解脱戒是从自身和堪布、阿阇黎等的身语中产生的，因此，既是表色，也是非表色。从第二刹那起，则安立为非表色的色法。《俱舍论》中说：表
English
Rab gsal and others, thereby enabling ten people from Ü-Tsang to receive full ordination, and through the extensive propagation by Klu mes Tshul khrims Sherab and others, the lineage of vows has been maintained without decline until the present, known as the Lower Vinaya. Similarly, the lineage of vows from the later translations, known as the Upper Vinaya, came about when the Indian Pandit Dharmapāla (དྷརྨ་པཱ་ལ，梵文天城体：धर्मपाल，梵文罗马拟音：Dharmapāla，汉语字面意思：法护) of eastern India went to Ngari and propagated the lineage of vows and explanations of the Vinaya. The main disciples of the abbot were SādhuPāla (ས་དྷུ་པཱ་ལ，梵文天城体：साधुपाल，梵文罗马拟音：Sādhupāla，汉语字面意思：Virtuous Protector), GuṇaPāla (གུ་ཎ་པཱ་ལ，梵文天城体：गुणपाल，梵文罗马拟音：Guṇapāla，汉语字面意思：Quality Protector), and PrajñāPāla (པྲ་ཛྙཱ་པ་ལ，梵文天城体：प्रज्ञापाल，梵文罗马拟音：Prajñāpāla，汉语字面意思：Wisdom Protector), known as the Three Pālas. Thereafter, Zhang Zhung Gyalwai Jungne and others appeared, and it seems that there was a lineage of vows until some time later, but there is no definite news of it now. Later, Khro Phu Lotsāwa Jampa Pal invited the Kashmiri Paṇchen Śākyaśrī, and the three with the name "Glorious," namely Sakya Paṇḍita Kunga Gyaltsen Pal Zangpo, Jangchub Pal, and Dorje Pal, received full ordination. From these three, the lineage has grown exceedingly vast and is flourishing to this day, known as the Middle Vinaya. Third, to ascertain the subject matter thus held, there are two parts: a general explanation of the nature and divisions of the vows to be obtained, and a detailed explanation of the practice of the rituals for obtaining them. The first, the general explanation, also has two parts: the nature of the vows and the divisions of the vows. First, the nature of the vows is: The nature is that which is motivated by the thought of renunciation, turning away from the basis of harming others, arising from body and speech, and it is asserted that it is form. And it is asserted that the continuous mind of abandonment is the seed. Each of the higher and lower divisions has its own system. That is to say, the nature or definition of the Prātimokṣa vows is: that which is motivated by the thought of definite renunciation, turning away from the basis of harming others, the discipline of abstaining from misconduct, which is included in the desired ground. That is, all the proponents of the tenets of one's own school agree on abandoning the seven paths of action of body and speech, but they do not agree on whether to establish it as form or consciousness, etc. The Śrāvaka Vaibhāṣikas assert that the Prātimokṣa vows arise from the body and speech of oneself and the preceptor, etc., therefore, they arise as the nature of both manifesting form and non-manifesting form. From the second moment onwards, it is asserted that it remains as non-manifesting form. The Treasury states: Manifesting
Chinese
被称为非学三种。律仪和非律仪及其他。律仪称为别解脱。如是说之故。声闻经部师认为，相续完全转变的差别。如《俱舍论释》中说：业先于心，心后于田地而生者，是相续。彼生于其他和其他，是完全转变。如是说之故。实际上认为是心所心，因为心是意的业。因为如是出现。大乘唯识宗则认为是舍弃邪淫之心的相续，具有种子。因为，如果只是心，则没有相续。如果只是习气，在出现空性的状态时也会随之而来，因此认为不会空。中观宗则认为是舍弃之心与相应者。如《入行论》中说：舍弃之心即获得，说为波罗蜜多戒。如是说之故。如此，内道佛教徒自己的部派，由于上下宗派各自的智慧差别，对于所认定的方式不同，而产生了优劣。第二，律仪的分类是：分类是近住、居士男女二者，是居家之方，沙弥男女和，沙弥尼和比丘男女五者，是出家之方，别解脱八种。如果归纳为实体，则认为是四种，是《俱舍论》的观点。也就是说，如是显示自性的律仪，如果从所依的角度进行分类，一般而言，各自的律仪，都是依赖于成就律仪之因的圆满而获得的，在成为决定的出离之戒这一点上是相同的。但在各自不同的方面，也就是所断的差别上，承诺一日一夜断除八种应断之物，是近住，也称为时戒。如果居士受持此戒，则成为彼之布萨，因此也称为布萨。同样，承诺断除一种到五种应断之物，直至生命终结，是居士男女二者。虽然在《律藏》中没有宣说圆满居士，但在《阿毗达磨》中，有执持三皈依等多种分类。这三种是居家之方的律仪。又